Chapter Twenty-Seven (פֶּרֶק עֶשְׂרִים וְשִׁבְעָה)

The second action is (הַפְּעוּלָּה הַשֵּׁנִית הִיא): that these hairs of Arich become intertwined and mixed together with the hairs of Ze’ir (שֶׁשְּׂעָרוֹת אֵלֶּה דַּאֲרִיךְ הֵמָּה מִסְתַּבְּכִים וּמִתְעָרְבִים יַחַד עִם שַׂעֲרוֹתָיו דְּזְעֵיר), and from the mixture of these hairs there was formed a kind of garment (וּמֵעֵרוּב שְׂעָרוֹת אֵלֶּה נִתְהַוּוּ כְּמִין בֶּגֶד), upon the head of Ze’ir (בְּרֵישָׁא דְּזְעֵיר), to whiten his hairs (לְלַבֵּן שַׂעֲרוֹתָיו), like the Tallit which is white (כְּמוֹ הַטַּלִּית שֶׁהוּא לָבָן), and it is literally the secret of the Tallit (וְהוּא מַמָּשׁ סוֹד הַטַּלִּית). And because of the hairs of Arich that are intertwined with the hairs of Ze’ir (וּמִפְּנֵי שַׂעֲרוֹת דַּאֲרִיךְ הַמִּסְתַּבְּכִים בְּשַׂעֲרוֹת דְּזְעֵיר), the Partzuf of Leah did not find a place to emerge between his breasts (לֹא מָצְאָה פַּרְצוּף לֵאָה מָקוֹם לָצֵאת מִבֵּין חֲדוֹי), because that was the place of Rachel (לִהְיוֹת שָׁם מְקוֹם רָחֵל), and she did not find a place to emerge upward through the cavities of the Mochin (וְלֹא מָצְאָה מָקוֹם לָצֵאת לְמַעְלָה דֶּרֶךְ חַלְלֵי הַמּוֹחַ), because of the hairs of Arich which cover the hairs of Ze’ir (לְסִבַּת שַׂעֲרוֹת דַּאֲרִיךְ הַמְכַסִּים עַל שַׂעֲרוֹת דְּזְעֵיר), therefore she emerged through the nape (לָכֵן יָצְאָה דֶּרֶךְ הָעֹרֶף), which is the point of the Luz (שֶׁהוּא נְקֻדַּת הַלּוּז), which is the center and corner of the making of the Partzuf of Ze’ir (שֶׁהוּא מֶרְכָּז וּפִנַּת עֲשִׂיַת הַפַּרְצוּף דְּזְעֵיר). And her feet reach to the head of Rachel (וְרַגְלֶיהָ מַגִּיעוֹת עַל רֹאשׁ רָחֵל), and the hairs of the head of Ze’ir mentioned above (וְשַׂעֲרוֹת רֵישֵׁיהּ דְּזְעֵיר הַנִּזְכָּר), reach until that opening (מַגִּיעוֹת עַד הַחוֹר הַהוּא), which is in the place of their attachment (שֶׁהוּא בִּמְקוֹם הַדִּבּוּק שֶׁלָּהֶם), namely of Rachel and Ze’ir (דְּהַיְינוּ שֶׁל רָחֵל וּזְעֵיר), and from there is her life-force (וּמִשָּׁם חַיּוּתָהּ), from the place of the Tabur of the Lev [heart] (מִמְּקוֹם הַטַּבּוּר דְּלֵבָא). Therefore our Sages of Blessed Memory estimated the measure of the Tallit (לָכֵן שִׁעֲרוּ חֲזַ״ל שִׁעוּר הַטַּלִּית), that it should be large enough to cover the head and most of the body of a child (שֶׁהוּא כְּדֵי שֶׁיְּכַסֶּה בוֹ רֹאשׁוֹ וְרֻבּוֹ שֶׁל קָטָן), namely Ze’ir who is called Katan [Small One] (דְּהַיְינוּ זְעֵיר הַנִּקְרָא קָטָן), as it is said (שֶׁנֶּאֱמַר): “Who can stand for Yaakov, for he is small?” (מִי יָקוּם יַעֲקֹב כִּי קָטֹן הוּא) (Amos 7:2), namely until the aforementioned opening beneath the chest (דְּהַיְינוּ עַד הַחוֹר הַנִּזְכָּר שֶׁתַּחַת הֶחָזֶה). And from there the hairs of Rachel are visible (וּמִשָּׁם נִרְאִים שַׂעֲרוֹת רָחֵל), which are red (שֶׁהֵם אֲדֻמִּים), and they are the Tzitzit (וְהֵם הַצִּיצִית), piercing through the hairs of Ze’ir which are like a Tallit (הַנּוֹקְבִים בְּשַׂעֲרוֹת זְעֵיר שֶׁהֵם כִּדְמוּת טַלִּית), because they are intertwined with the hairs of Arich (לְפִי שֶׁהֵם מִסְתַּבְּכִים בְּשַׂעֲרוֹת אֲרִיךְ), and from the hairs of both of them there is formed a kind of garment (וּמִשַּׂעֲרוֹת שְׁנֵיהֶם נַעֲשֶׂה כְּמִין בֶּגֶד). And the words of the Ba’al Ha’Ittur were correct (וְצָדְקוּ דִּבְרֵי בַּעַל הָעִטּוּר), who said (שֶׁאָמַר): that the Tzitzit should hang upon the corner from one side only (שֶׁיִּהְיוּ הַצִּיצִית נוֹטְפִים עַל הַכָּנָף מִצַּד אֶחָד לְבַד), and not from two sides (וְלֹא לִשְׁנֵי צְדָדִים), namely that the Tzitzit should pass through two holes on one side alone (דְּהַיְינוּ שֶׁיַּעֲבֹר הַצִּיצִית בִּשְׁנֵי נְקָבִים בְּצַד אֶחָד לְבַד). And just as eight Mochin enter into Ze’ir (וּכְמוֹ שֶׁבִּזְעֵיר נִכְנָסִים בּוֹ ח׳ מוֹחִין), namely four of Abba and four of Imma (דְּהַיְינוּ ד׳ דְּאַבָּא וְד׳ דְּאִמָּא), as has been explained in the secret of the enlargement (כַּאֲשֶׁר נִתְבָּאֵר בְּסוֹד הַהַגְדָּלָה), and in the secret of the Tefillin (וּבְסוֹד הַתְּפִלִּין), namely four compartments of Tefillin according to Rashi of blessed memory (דְּהַיְינוּ ד׳ בָּתֵּי תְּפִלִּין לְדַעַת רַשִׁ״י זַ״ל), and four compartments according to Rabbeinu Tam of blessed memory (וְד׳ בָּתִּים לְדַעַת רַבֵּנוּ תָּם זַ״ל), so too in Malkhut, namely Rachel (כֵּן בְּמַלְכוּת דְּהַיְינוּ רָחֵל), there emerge from these hairs (יוֹצְאִים מִתּוֹךְ הַשְּׂעָרוֹת הָאֵלֶּה), in the likeness of eight braided and intertwined hairs (כִּדְמוּת שְׁמוֹנָה שְׂעָרוֹת שְׁזוּרוֹת וּמְקוּלָּעוֹת), each one from eight strands (כָּל אַחַת מִשְּׁמוֹנָה חוּטִין), which are sixty-four (שֶׁהֵם ס״ד), corresponding to the sixty-four wings in each Chayah [Living Creature] of the Four Holy Chayot [Living Creatures] (כְּנֶגֶד ס״ד כְּנָפַיִם שֶׁבְּכָל חַיָּה מֵאַרְבַּע חַיּוֹת הַקֹּדֶשׁ), which together are two hundred and fifty-six (שֶׁהֵם בֵּין כֻּלָּם רנ״ו), and your sign is (וְסִימָנָךְ): “Sing joyfully unto Yaakov” (רַנּוּ לְיַעֲקֹב שִׂמְחָה) (Jeremiah 31:6). And the secret of the hairs is (וְסוֹד הַשְּׂעָרוֹת הוּא), the secret of Ohr Chozer [Returning Light] of those lights of Abba and Imma (סוֹד אוֹר חוֹזֵר שֶׁל אוֹתָן הָאוֹרוֹת שֶׁל אַבָּא וְאִמָּא), which enter into Ze’ir from Arich Anpin (הַנִּכְנָסִים בִּזְעֵיר מֵאֲרִיךְ אַנְפִּין), from within Reisha DeLa Ityada [The Unknowable Head] (מִתּוֹךְ רֵישָׁא דְּלָא אִתְיְדַע), and they do not find a place to spread here and there (וְאֵינָם מוֹצְאִים מָקוֹם לְהִתְפַּשֵּׁט אָנָה וָאָנָה), for the reason explained in the enlargement (לַסִּבָּה שֶׁנִּתְבָּאֵר בְּהַהַגְדָּלָה), and as will be explained in the secret of the Tefillin, with the help of Heaven (וְכַאֲשֶׁר יִתְבָּאֵר בְּסוֹד הַתְּפִלִּין בְּסִיַיעְתָּא דִּשְׁמַיָּא). They return by way of Ohr Chozer [Returning Light] (חוֹזְרִים דֶּרֶךְ אוֹר חוֹזֵר), in order to return and ascend to their root (כְּדֵי לָשׁוּב לַעֲלוֹת לְשָׁרְשָׁם), and emerge through the Mochin and pierce the Gulgolet [skull] of the head and emerge outside (וְיוֹצְאִים דֶּרֶךְ הַמּוֹחַ וְנוֹקְבִים גֻּלְגֹּלֶת הָרֹאשׁ וְיוֹצְאִים לַחוּץ), because when the flow descends through the Mochin the Gulgolet [skull] becomes sealed (לְפִי כִּי כְּשֶׁיּוֹרֵד הַשֶּׁפַע דֶּרֶךְ הַמּוֹחַ נִסְתָּם הַגֻּלְגֹּלֶת), in order to retain the flow (כְּדֵי לְהַחֲזִיק הַשֶּׁפַע), and therefore when it returns upward (וְלָכֵן כְּשֶׁחוֹזֵר לְמַעְלָה), it returns and pierces through the Mochin (חוֹזֵר וְנוֹקֵב בַּמּוֹחַ). And its source no longer receives them back (וּמְקוֹרָם אֵינוֹ חוֹזֵר עוֹד לְקַבְּלָם), because they have become intermixed (לְפִי שֶׁנִּתְעָרְבוּ), and therefore they spread downward externally (וְלָזֶה מִתְפַּשְּׁטִים לְמַטָּה דֶּרֶךְ חוּץ), and for this reason, because they were made in the secret of Ohr Chozer [Returning Light] (וּמֵהַטַּעַם הַזֶּה שֶׁנַּעֲשׂוּ בְּסוֹד אוֹר חוֹזֵר), they are in the secret of Din [judgment] (הֵם בְּסוֹד דִּין). However, the hairs of Arich are white (אָמְנָם שַׂעֲרוֹת דַּאֲרִיךְ הֵם לְבָנִים), because they are not in the secret of actual Din [judgment] (לְפִי שֶׁאֵינָם בְּסוֹד דִּין מַמָּשׁ), for they are only considered Din [judgment] relative to the Chesadim that are there in Arich (כִּי אֵינָם נֶחְשָׁבִים דִּין רַק לְגַבֵּי הַחֲסָדִים שֶׁהֵם שָׁם בַּאֲרִיךְ), which are great Chesadim (שֶׁהֵם חֲסָדִים גְּדוֹלִים).